Colossians & Philemon - Slavery, Equality, and Freedom in the Bible

Concluding Colossians and Philemon

I once found these books to be some of the most difficult and even offensive to me in the New Testament. This was because of my misinterpretation of the texts as a justification of slavery and oppression. I sensed dissonance with the themes of justice, grace, and holistic peace in the rest of scripture, and struggled to reconcile them.

However, with a thoughtful consideration of the cultural context and attitudes toward slavery at the time of these two sister book's writing, they easily reveal themselves not as the pro-slavery text they may first appear to be, but instead as a radical correspondence that challenges hierarchy and authoritarianism in the face of oppression.

These are a few of the primary considerations that could lead to this different interpretation.

The subject of the letters primarily addresses the relationship between three people, or groups of people. Each book is named for its recipients: Colossians is received by the church in Colossae. Philemon is written to a man by that name. The Colossians wrestled with their faith in an empire built on slavery, meeting as a community of former slaves and owners, but now equals under the flag of the cross. Philemon is formerly a slave owner, now a Christian and a minister in the church. He may share pastoral responsibilities with a woman and another man who host the church in a house, possibly the same church who receives the letter we call Colossians.

Paul writes both letters. Paul is also a Christian convert. Once he was an agent of the state, enacting cruel and fatal corporal punishment on Christians. Now Paul is a traveling church planter. In his travels he writes letters like this one to the congregations and communities in his wake that he's helped establish. Onesimus (whose name means "useful") is formerly a slave of Philemon who came to become a Christ-follower through the ministry of Paul. Whether he escaped or was for some reason banished from Philemon's house is not known, though escape is more likely. Onesimus is carrying both of these letters of Paul to his former slave-owner, and to a church in which his former life was well known. He is mentioned in both letters.

So, we must imagine these letters received from the hand of a former slave, written by a former violent agent of the state, now a prisoner of that same unjust empire. The social, cultural and political undertones to such an exchange are electric.

These letters arise from the Greek world of the first century. In this world, slavery is a common practice. Like any society that would allow one human to own another, there is in the mainstream worldview a belief that some people are morally inferior to others. As those who hold slaves today may still believe, slaves in the Roman empire were believed to be mindless automatons, intellectually and morally unable to make personal decisions. Slaves had no dreams or hopes, and would be unable to live or take care of themselves outside of constant surveillance and control. Slaves were property, not friends, and certainly not family.

More has changed in the lives of these new Jesus followers than their religious identity. Once a cruel agent of the state, Paul is now a prisoner of that same empire, a political prisoner. In Colossians, Paul tells them that Onesimus is a faithful brother to himself and his fellow ministers. He says that he is sending him back as one of their own to encourage them with a report on Paul's condition. This, and the similarity in the final greetings of both confirm that Colossians and Philemon were written and sent together. Onesimus was willingly returning to his hometown where once he was a slave and possibly a criminal with two letters from Paul to Christians who knew him in his former life. How was he likely to be received? Were there warrants out for his arrest? What would be the relationship of this newly converted Onesimus to his old associates?

In the light of all of this, the intentionally warm and familial nature of Paul's writing about Onesimus comes into bold relief. In Colossians, Paul makes no mention whatever of the former life of Onesimus. He is only a brother, and a fellow citizen of Collosae. In Paul's letter to Philemon, Onesimus is twice a son, a dear brother in the Lord. He is the "very heart" of Paul, and "dear" as a man and brother to both Paul and Philemon. This clearly runs completely counter to any perverted notion that slaves could be mindless inhuman beings, incapable of morality or relationship. In Christ, the relationships between these three have radically changed.

In covenant Christian community, a former powerful agent of the state can now be in chains, ministering as an equal alongside a former slave who now lives without chains. In this new community, a free former slave can return by his own free will to the one who once owned him as a brother and an equal.

Philemon and Onesimus were separated as owner and property, but reunited as family. How potent are the words in the fifteenth and sixteenth verses, "he was separated from you for a little while was that you might have him back for good— no longer as a slave, but better than a slave, as a dear brother." The return of Onesimus reflects the reconciliation and redemption of the gospel of Jesus Christ. Paul continues, "He is very dear to me but even dearer to you, both as a man and as a brother in the Lord". This speaks powerfully not only of the radical new reality in their relationships, but a new legal reality as well. When Paul calls Onesimus a man, he identifies him as a citizen. Only men are citizens in classical Rome, therefore a woman was not a citizen, and a slave was not a man. Paul was the same author who said in Galatians, "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus" (Galatians 3:28). With this statement in Philemon, Paul opposes the legal authority of the empire, and invokes the authority of Christ that makes us all equal citizens of the Kingdom of Heaven.

Finally, we consider the foundation of the appeal from an apostolic church planter to a minister in a house church (possibly the Colossian church) that he helped establish. Paul states explicitly in Philemon verses eight and nine that he could pull rank and order Philemon to treat Onesimus with love and dignity. But instead, Paul intentionally and frequently implores Philemon on equal grounds as a brother and an equal. By his example, Paul illustrates to Philemon the truth of their freedom and equality in Christ. Twice Paul calls himself "a prisoner of Christ Jesus" before ever making his request on behalf of Onesimus. Twice he says that Onesimus came to be partnered with him while he was "in chains". Though he claims the right to command Philemon, in verse fourteen he instead tells Philemon that he will submit to his will. Consider the impact on Philemon of a man in chains submitting his will to a former slave-owner.

Of Onesimus the former slave, Paul speaks only in the highest terms. He is a brother and a citizen. More than this, he is a son. For Onesimus, to receive the son of Paul would have been to receive Paul himself. Paul has placed his own identity on Onesimus. Paul acts as a father when he takes Onesimus' debt as well. In effect, a great trade has been made. Paul, a father in the faith, has been lost to Philemon to the chains and jail in which he will die. In his place, Philemon receives Onesimus as a free man and brother, the one he once personally held prisoner. Paul will never personally enjoy the guest room he requests in verse twenty-two, but in Onesimus he will be restored to Philemon in answer to his prayers.

This is the radical reality of new life after the cross. We are equals both in our skulduggery and our salvation. No matter how different our lives may be, or how we may be separated by the false walls erected by the racism or classism or sexism of empire, we are united in the love of the king who washes our feet. We approach one another in humility and patience, putting each other first. We forgive as we've been forgiven. We submit to the highest authority of justice, truth, and love, and resist all rebels in the empire, whatever authority they claim.

We fight together for the emancipation of every enslaved and oppressed person in the world. We fight for the freedom from oppression for all those who oppress others, for no one is more in news of love than one consumed by power.

And his Kingdom will be manifest through the cracks of the dead gray empire until the whole dead structure comes crumbling down.

All glory to the one true King.

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Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ's, then you are Abraham's offspring, heirs according to promise.

Galatians 3:23-29 (ESVUK)

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Click Here To Read The Entire Series from Colossians and Philemon

Tomorrow – How Great Thou Art - Creation Care and Christian Escapism

Starting Next Week (April 9-17ish) – Ephesians - Theology as Poetry

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Colossians 4 - Community. Humility. Grace.

Counter Cultural Christianity in a World of Empire 

(part 5 of 7)

Colossians 4

This chapter is brimming with community, humility, and grace. The passage begins with direction to masters to treat slaves justly. It ends with the writer reminding us of his chains. We're directed to treat outsiders with wisdom and grace. We're reminded to pray for boldness for ourselves and those in chains, that we would speak the truth boldly, as we should, even though it may cost our lives or freedom. We are reminded of others in chains.

The distance between the members of community is felt as the writer describes his chains, and the distance traveled to deliver this letter. It is written in community. He sends greetings from others. It is sent in community. A group of people travel with the letter. At least one of the company will remain. It is sent to community. An entire church is to read and share its' contents. After it is read, is to be passed along to another community, reminding the first that they are not alone.

Relationships are acknowledged fondly by name. The writer honours each of the people he mentions with kind and true words of their hard work and service, while saying nothing about himself but that he is in chains, and need the community's prayer. From his chains, he repeatedly describes his desire that they should be encouraged.

The letter ends with a blessing of grace, the grace of God that sets us free, makes us one, and empowers us to live as Jesus did.

Colossians 4:2-6 (ESVUK)

Continue steadfastly in prayer, being watchful in it with thanksgiving. At the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison— that I may make it clear, which is how I ought to speak.

Walk in wisdom towards outsiders, making the best use of the time.  Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.

Proclamation of the truth of Christ is part of our role as the community of Christ on earth. It is not in our own strength, or for our own glory that we share. We must always be in prayer, led in wisdom by the Holy Spirit in how and when and with whom we share. The consequences and results of our loving and humble proclamation are not sure. What is sure is that as often as we are given an opportunity, we will share Jesus.

Colossians 4:7-9 (ESVUK)

Tychicus will tell you all about my activities. He is a beloved brother and faithful minister and fellow servant in the Lord. I have sent him to you for this very purpose, that you may know how we are and that he may encourage your hearts, and with him Onesimus, our faithful and beloved brother, who is one of you. They will tell you of everything that has taken place here.

Onesimus was a slave, but he is described as a brother. Tychicus is a pastor, and he is described as a servant. A letter alone was not enough for Paul. He needed to send flesh and blood humans to share with the community. They were his letters with skin on. This is how Jesus, the Word made flesh, came to us. This is how we each now come to each other. We are the Body of Christ. Jesus places his Word and Spirit in us. Through us, he ministers within and to his body.

Colossians 4:14-18 (ESVUK)

Luke the beloved physician greets you, as does Demas. Give my greetings to the brothers at Laodicea, and to Nympha and the church in her house. And when this letter has been read among you, have it also read in the church of the Laodiceans; and see that you also read the letter from Laodicea. And say to Archippus, “See that you fulfil the ministry that you have received in the Lord.”

 I, Paul, write this greeting with my own hand. Remember my chains. Grace be with you.

Personal, individual relationships are important enough to mention by name in a community letter. Paul writes in his own hand, the closest thing to a personal contact he is able to give. His writing was likely very large and encumbered, considering the chains he mentions in the very next sentence. This is vulnerable, personal, and real. God's community people are real people in real relationships with real weaknesses. God's community desires to be together.

I am personally challenged by the vulnerability and warmth of Paul, one of the most highly respected of all the early church leaders. He truly does model the life of Jesus as he leads not in strength, but in weakness, allowing his humanity to be clearly seen, and Jesus' authority alone to be the power of his ministry.

My personal application of these passages is prayer and time. I will pray for members of my congregation daily, by name, as individuals. If anyone needs my time, I will put that time first, ahead of my sermon prep or office work, and even at the expense of either. My time spent with members of my congregation is a potentially far greater sermon than anything I can prepare and deliver in thirty minutes on a Sunday.

I love my church. 

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Next - Part 6 (of 7) - Equality and Community - Philemon

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vv2-6 – Final practical instructions.

v11 – Paul’s ministry was to the Gentiles, and evidently most of his fellow ministers were among those converted by his preaching. He is comforted by the presence of Jewish brothers, and mentions that they are Jews, so the notability indicates that as the reason. I imagine Paul may have been frequently tempted to feel rejected by his Jewish brothers, as so much of what he preached was a challenge to them and he came under fire so frequently for it. He probably even questioned himself sometimes. Having Jewish brothers among his company who would encourage him in his preaching certainly would have been a comfor

Colossians 4 - Empire. Slavery. Chains. Freedom.

(Part 4 of a series.)
Click here to read Colossians chapter 4

I read Colossians and Philemon as some of the most radical in the New Testament when it comes to the understanding and practice of the gospel in the church. Other than the Sermon on the Mount in Matthew, and the Sermon on the Plain in Luke, I am more challenged by the description of true discipleship in these books than anywhere else in scripture.

Considering everything that came before it, the radical freedom, the power and authority of this world destroyed, the life of love and humility in community, the final chapter shines in its examples of this remarkable life really being lived by these early Christians.

First is the appeal to masters that they should provide right and fair treatment to their slaves. Before skipping past this verse at the offense of the mention of slavery, we must take time to consider what it could mean for the Christians in Collosae.

Slaves of the first century in Palestine were not considered to be fully human, in the sense of their moral self or rational ability. This view is not uncommon among societies that advocate slavery. This is necessary to create the paradigm that will justify slavery. If certain people are somehow just morally inferior, incapable of making wise or right choices, incapable of living without the direct supervision of a superior, then slavery is not only justified but even humane.

I visited a friend in jail last week. In the same week, we had visitors in our home who hop trains, sleep in tents, and eat in a day whatever they find. My friend in jail and these train-hopping visitors all had stories of their ill and even violent treatment by police, security, or other figures of authority. I would submit that these same attitudes that would allow for slavery in first century Palestine still exist to justify our behaviour of the marginalized in our own cities today.

One of my new friends was present at the 2010 G20 protests in Toronto. She witnessed and experienced gross disregard for Canadian law by police as they brutally detained, searched, stole from, and arrested innocent nonviolent protesters. Some justification that these people were an exception to normal society and deserved this treatment must have been present for it to occur.

In 2011, Maclean’s reported on an Angus Reid Poll done for the Salvation Army. The poll sought to discover what Canadians think poor people are like and what kind of support they deserve from the government. It found that there was a strong correlation between a high percentage opinion that the poor do not need assistance, and a high percentage opinion that poor people are somehow also morally impoverished. Alberta received one of the worst marks in Canada on this front. If we see ourselves reflected in these opinions about the poor, or judge my friend's moral compass inferior so we may justify the violent and illegal treatment she received from police, we are holding the same prejudice as the slavery-justifying Romans.

So, in the light of this cultural understanding, and in the context of a radical anti-authoritarian document, how do we interpret these uncomfortable passages?

Before the writer ever addresses the masters with his brief command, in the previous chapter, he first speaks to the slaves. Imagine the offense that it could be in a society like the one just described for a slave to be addressed as a capable and worthwhile equal before ever the eyes are raised to the master they serve. By giving slaves moral counsel and direction, the writer acknowledges that they are human, valuable, and perfectly able to make thoughtful and moral decisions. He also acknowledges that the authority that they work in is not their earthly master, but God. He gives no appeal to earthly authority or consequence. Finally, in his appeal to the only authority that they truly serve, he reminds the slaves that vengeance will be paid by that authority on anyone who has done wrong, and that this final judge does not see class, race, or earthly perverted prejudices.

My activist friends and the police who terrorize them are both judged for their attitudes and actions without prejudice or favoritism before the Perfect Judge and Master Avenger.

It is after this sharp reminder that we enter chapter four. The writer finally raises his eyes to the master, the one who will be judged by the Final Authority for his treatment of his fellow equal, moral, image-of-God-bearing humans. Just as he leaves it to the slave to walk righteously in the eyes of God, he leaves it to the master to judge what must consequently be "right" and "fair". In a society that gives carte blanche authority to a slave-owner to do whatever he wants with his human possessions, this is a radical confrontation. Finally, just as he reminds the slaves that we each answer to only one Final Authority, he appeals to the master to soberly consider that he and the slave have the same Master. Before that Master both will bow, and by that Master they will both be judged without preference.

Before a lengthy closing, the writer's final instructions direct the outward practice and mission of the covenant community. No matter the circumstance, Christ's supremacy gives opportunity to share the goodness of this message of freedom and grace. Even in chains, the writer prays for God to open the door for him to invite others into the freedom and life that he is experiencing. Outsiders here are not seen as people to fear. Rather, there is a hope and expectation in the tone of the writing that outsiders will see the community's new life displayed, and will want in on it.

We see the radical and free nature of this community joyfully displayed in the book's final greetings. The writer has great joy in speaking of friends and colleagues who are in jail, ministering and traveling, serving, and praying. He speaks of deep hospitality, encouragement, comfort, and praise. In jail and in chains, Paul is not alone. This community runs as thick as the blood of Jesus.

Do not miss the special mention of Nympha in the fifteenth verse. In this new community, slaves are valuable, human, and equal. In this new community, women are pastors and leaders. We are no longer held captive by any deceptive human philosophies and traditions. In Christ, we have been made completely free from idle notions that would keep us bound and we are all connected to him as one body. He is the Head.

Finally, the writer, Paul, quickly ends his letter with a humble reminder that he is writing in chains. Though the appeal to the authority of Christ rings through from the very first verse until the end, we are reminded that the words are spoken to us by a very human voice, in fact a criminal. We are reminded that it is not earthly gain or position or acclaim that holds the truth of this letter. We follow one who was also a criminal in chains in the eyes of the empire. The truth of the freedom in this letter is found not in the results of freedom in this life or prosperity in the natural. The truth is found in Christ alone, who rose again to give us new life. He is the truth, and he makes us free.

Next - Part 5 (of 7) - Community. Humility. Grace. - Colossians 4

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Colossians 3 - Patience and Forgiveness in a Community of Freedom

Counter Cultural Christianity in a World of Empire 

(part 3 of 7)

(Click here to read Colossians 3) 

In the third chapter of Colossians, Paul applies Jesus' supremacy and our freedom to our unity and community among his followers.

This chapter makes direct reference to different genders, ethnicities, and social classes. Clearly, the church is diverse, and this is exactly as Jesus intended it to be. In him we are made one, and those differences that may have once created inequality have been removed.

Since we have been set free, and all are one in Jesus, our behaviour should change to reflect this. We do not lord it over or control one another. We speak to one another with respect and dignity, not lies or slander. No matter what our previous life or class may have been, we now act in this new Jesus-life with gentleness, patience, and love for all. When we are slighted or offended, we forgive.

Colossians 3:1-2 (ESVUK)

If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth.

In his resurrection, Jesus was glorified to the highest place in all of heaven and earth. He is King and Lord. Since you were made eternally alive and free by him, don't continue to live as though you value the worthless temporary anxieties and pleasures of earth. Live your new eternal life in and for Jesus.

Most of the letters of the New Testament begin with absolute and complete claims of theology, and end with practical application of that theology in a world of ever-changing realities. Colossians is no different. The first two chapters of Colossians outline first the supreme authority of Jesus over all other authorities on earth, legal, cultural, natural, or otherwise, and then go on to describe the radical justice, peace, and freedom for all those under this authority. We have been created and redeemed for freedom, and manifest that freedom even in resistance to the rebellious agents of the empires of the world that would seek to keep us bound. We approach one another, women and men, slave and free, all ethnicities, as equals, no matter how the empire may seek to keep us separated.

If Colossians were to stop there, it would be a text of ideals with no application. The reality of everyday life lived in the empire is far more difficult than a simple change of mind. The Kingdom of God is not something meant to be accepted simply as a doctrinal statement, but realized in our lives lived out in the empire every day.

Paul, the writer of this letter, had no use for slavery. Outside of his use of the word in theological terms (like when he describes adherence to religious codes for one's salvation "slavery"), he also uses the word negatively to describe any time human beings dare to apply their codes of legality or righteousness on others.

Galatians 4:7 (ESVUK)

So you are no longer a slave, but a son, and if a son, then an heir through God.

Galatians 5:1 (ESVUK)

For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.

1 Corinthians 7:23 (ESVUK)

For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.

But how does one live this reality in a world built on slavery? It may well have been right and good for the early Jesus Followers to demand that all slaves be released. However, in their world, still controlled by the Empire of Rome, this may not do anything to improve the lives of those freed individuals. Slaves and women were denied not only citizenship, but even the status of personhood. They were property. To go only one step toward freedom would leave these former slaves homeless and exiled, forced to flee the law that would continue to keep them bound.

The reality would have to be far more radical. As long as the empire was in power, none were truly free in the practical sense. A radical overthrow of the whole system was necessary, not individual reforms.

And this is still true today.

Among my anarchist friends who see the government as it is as entirely corrupt, and seek an ideal new order to entirely replace it, many still vote. I know many a radical environmentalist that seeks to end all use of fossil fuels, everywhere on earth, yet they still choose to drive a car. These need not be seen as inconsistencies, and accusations of hypocrisy in such cases are more often used to deflect the uncomfortable suggestions of the idealist rather than confront a truth that may convict us to change. However, they may be seen as examples of the reality of ideals as they begin to be made manifest in a world not yet fully redeemed to justice.

Like the Colossians, we also live in a world built on slavery. For most of us with the privilege of literacy to be able to read these words, our clothes, homes, cars, jobs, and lifestyles are made possible because of a worldwide system that keeps hundreds in poverty for the sake of our comfort.

How do we, who claim to be followers of Jesus, truly manifest his complete justice in a world constructed on subjugation of the poor?

This is a difficult question, as are many like it that seek to practically live an ideal in a less-than-ideal world. They do not have easy answers. But such questions are those that separate a truly counter cultural community from empty rhetoric.

The community of Christ is a community of unity and peace.

In all of our relationships, we are to reflect Jesus, loving, forgiving, and serving in the same way as he did for us. In family or work, we seek to reflect the character of Jesus as fully as we are able in every relationship we have, inside and outside of our community of faith.

We are always reminding one another of Jesus in our deeds and our words. We humbly and boldly speak the truth of the gospel of Jesus Christ to one another often. Our community looks like Jesus, sounds like Jesus, and talks about Jesus. We do everything for Jesus and in his name.

Colossians 3:12-15 (ESVUK)

Put on then, as God's chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And above all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful.

You are part of God's family, his people. Since we belong to God, we act as he does here on earth. We reflect his nature of forgiveness and love. In all of your relationships, consider God's relationship with us. He forgave you. Forgive others. He is patient with you. Be patient with others. Love is the key to all of this. If you act according to the love of God toward one another, everything else will follow.

Colossians 3:16-17 (ESVUK)

Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.

Let the truth of Jesus be constantly in your heart, thoughts, speech, and actions. Massage the message of truth, love and freedom deep into every fibre of your community. Talk about it together. Sing about it together. Sing to one another about it, together. Encourage one another. Correct each other. Teach each other. And in everything you do, say, or sing, do it all in the name of the Lord Jesus, for his sake and glory, humbly giving thanks to God the Father through him.

Everything in community is done in imitation of Jesus, in the power of Jesus, for the glory of Jesus. To authentically love and forgive people as this verse suggests, I need to know Jesus well. If I don't love him, or receive his love for me, I can't love others. If I take credit for my good deeds, I am not relying in him, his power in my life will dry up, and my ability to love and forgive will fail.

The debt of the Kingdom is only love owed one to another. The law of the Kingdom is to minister to each other the same forgiveness, grace, and patience that have been ministered to us by the King. Only when each of us seeks to love others as we have been loved can the Kingdom be truly manifest. Only when we receive the love and freedom offered are we able to share it with others.

Still, the reality of a patriarchal and unjust hierarchical system continues to exist in the world around us. In my next entry, I will wrestle with the difficult passages in Colossians’ third and fourth chapters about slavery and patriarchy.

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Next - Part 4 (of 7) - Empire. Slavery. Chains. Freedom. - Colossians 4

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Colossians 2 – “Do not taste, touch or handle” - How Free May We Be?

Counter Cultural Christianity in a World of Empire 
(part 2 of 7)

(Click to read Colossians 2)

The freedom in this passage is astounding. Incredible. In bondage to rules and regulations and old oppressive authorities, we have died. Those old rules will do nothing to lead us toward the freedom, justice, and grace that Christ offers us. He is the king who sets us free.

Colossians 2:8-10 (ESVUK)

See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ. For in him the whole fullness of deity dwells bodily, and you have been filled in him, who is the head of all rule and authority.

This letter makes claims of absolute truth. In it, Jesus is proclaimed to be the ultimate sovereign authority.

To a people struggling under the weight of hierarchical and oppressive empire (both us and the letter's original recipients) such claims may seem outrageous, even offensive at the first reading. However, the authority of Jesus is a different and necessary one if we truly desire emancipation from the empire's control.

Scripture claims the authority of The Kingdom of God is a divine authority, the highest, and Jesus is king. The Roman Empire in the first century, and the empires created by economic globalization today both hold their authority through power and control. That power is administered through economic control and military strength, and is maintained through sophisticated webs of propaganda. Though the just Kingdom of God may very well be growing from within the empire, the strength of the empire still remains. Colossians compares these competing realities, and challenges us to live as citizens of the Kingdom now, in resistance to empire even as its control remains. The good news is in the submission to the authority of the Kingdom, not individual autonomy.

If all individuals are equally free and sovereign individuals unto themselves, there is no reason why in their freedom they should not each choose to use whatever power they command to influence or control others. A dedicated system of checks and balances to govern the "free" community life within a republic of sovereign individuals may itself devolve into a tyranny. With no authority higher than that of the autonomous individual, it will always be in the higher interest of every individual to seek their own benefit, even at the expense of others. This old philosophical idea is called the Prisoner's Dilemma, and its consequences have been observed countless times throughout human history.

On the other hand, if individuals each choose to invoke their own preferred higher divine authority, upon what foundation shall they make that choice? If we do not claim any higher authority that speaks in a voice other than our own, to a standard higher than our own, we have done no more than created a construct of our imagination, an idol. No empire ever need fear idols. In fact, idols have always been under the control of empire. In Rome this was seen explicitly in emperor cults and regional nationalistic gods of personality. Our empires today still use traditions and idolatry to control the masses. Of course we see this in the use of religion to strongarm a population to support parties and policies. But even outside of religion explicitly, the principalities of this world will always use the people's own constructs against them.

The authority of the Kingdom is different. To submit oneself to the King of kings is to acknowledge and walk within an authority higher than that of any power or dominion on earth. Kingdom Citizens recognize an authority that has called them completely, utterly, irreversibly free. Followers of Jesus surrender to a judge that holds every person, every empire, every nation, accountable for their selfishness, indulgence, greed, and injustice. The slave and the slave-owner, father and child, teacher and student, king and subject, will both stand before the same judge and each will be called to account. In fact, scripture tells us that those who claim power on earth will be judged by an even higher standard.

We recognize a freedom purchased for us that cannot be revoked. We share in a community of equals that approaches one another with the humility of those given an alien freedom, with the boldness of those enabled to be utterly and completely and wholly free.

God's wisdom and God's message is entirely about Jesus. Worldly wisdom is no more than vain babbling by comparison. Following Jesus' way is freedom. The world's way is nothing more than legends and superstitions that make you bound to a system of rules and false authorities.

Jesus, the Messiah, anointed of God, is fully God and fully human. In Jesus, you are now free to be fully who God intended you to be through faith. Jesus, who has completed you, is the head over every power and authority.

Colossians 2:13-15 (ESVUK)

And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by cancelling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.

When we were completely unable in your own efforts to do anything as God intended, he gave us Jesus, and the power to be like him. He forgave us all our sins, letting us off the hook for our previous inability to do rightly. He destroyed all of the laws that stood in accusation of us, controlling us and exposing our imperfection. When he died, it died with him. With it, he took the power away from every false authority to confuse, accuse, or oppress. In his willing death at the hand of a violent empire, he exposed all violence and oppression for what it was. What looked like their victory was actually his. He turned the tables, and took away all the power and authority they ever had, utterly defeating them. 

Colossians 2:20-23

If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations— “Do not handle, Do not taste, Do not touch” (referring to things that all perish as they are used)—according to human precepts and teachings? These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.

The world loves to arbitrarily impose standards and control. It seems like there is a new fad every week about what is or isn't acceptable to say or do. It never lasts, and it never matters. It has nothing to do with the freedom and grace of Jesus, so let it go. Be free.

The world's rules always look like the right thing to do from a certain perspective. It certainly does take discipline to follow all of the "correct" traditions of the culture around us, and there are always compelling reasons to back them up. There is also a pressure to fit in and look cool as well. But no matter what the reasons for restricting yourself, outside of Jesus it is just a lot of emptiness, unable to actually do anything or improve anyone, including the person practicing them. Don't be silly. Be free.

On the other hand, I am free, yes, but so are my brothers and sisters. They are as free to make mistakes and try new things and serve radically as I am. Sometimes, their freedom may impose upon me to join them in their radical service.

I live in community. We share a home, a house of hospitality. Any one of those people in our community could bring by anyone at any time. What if someone brings by someone messy, or smelly, or annoying, or even dangerous? What if someone in my community, out of a desire to help and serve the less fortunate, brings someone difficult by this house, where my children eat and play? What if they come by when I'm not at my best, when I don't feel like serving a stranger?

But I want that same freedom. I want that same freedom, in my own home, to make thoughtful, discerning choices to serve and to love and to help however I am able, in whatever way God has called me to do it. Sometimes, I'll make mistakes. Sometimes, I might bring the wrong person by at the wrong time, and someone might get offended.

Kate and I once started and developed an outreach, drop-in style ministry for troubled youth at a church in Southern Alberta. We had no idea what we were doing. In those first few weeks, we dealt with damaged buildings, police harassment, drugs and alcohol used by minors on our property under our care, violence, the list goes on. It was a steep learning curve.

Many churches would have shut us down after our first attempt. This one didn't. They encouraged us to be free, to explore the difficult regions of loving and serving the difficult to love and serve. And we did learn. And we repaired walls and cleaned up and dealt with consequences. And in the three years that we had the privilege of being a part of that ministry, the actual damages and consequences turned out to be few compared to the hundreds (possibly thousands) of young people who were personally affected by the selfless and loving efforts of the ministry team that served them. Many of the high school aged people involved said that this ministry defined their high school years, and was the light for them in dark times.

The freedom bought for us in Jesus is the freedom to make the kinds of crazy mistakes that we made in that ministry, especially at the beginning. The freedom bought for us in Jesus is the freedom to live our lives in community, real community, with brothers and sisters who are all trying out risky and selfless endeavors of love around and with us.

It's very messy. It isn't just costly because of our own freedom, it's costly because of the freedom of those around us.

It's tempting to put a lid on it. It's tempting to stand up and fight for our own personal rights, thereby essentially pushing our own agenda onto others, limiting them in the ways that we'd prefer not to be limited.

I am reminded, of course, of healthy boundaries. To minister effectively, we each do need to be full and healthy. We need to be ministered too as well as minister. What if this doesn't mean fighting for the edges of our own boundaries? What if we didn't have to? What if the freedom we've received in Jesus is manifest by each of us in fighting for one another instead of ourselves? If I've got a family at my back, suddenly I feel a lot more free to get the back of someone less fortunate than myself.

I am free, yes. But I also must not use my freedom as an opportunity to control others. We're all figuring this out together, this look-like-Jesus stuff. I need the freedom to get it wrong sometimes, or to try it out and learn to do it better. I also want to offer that freedom to others. I want to enable this freedom by incurring the cost of others mistakes with grace. I want to enable this freedom by shouldering the burdens of other's freedom with grace. This is community. We're in this together.

Freedom. Freedom to love. Freedom to serve. Freedom to put others first.

Freedom to be served, and loved, and be put first by others.

Freedom to serve a king who washes my feet.

Such freedom exists in a community that consistently manifests forgiveness, patience, and gentleness together. These are the subjects of Colossians chapter 3, as it explores the practical manifestation of freedom shared with others.

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Next - Part 3 (of 7) - Patience and Forgiveness in a Community of Freedom - Colossians 3

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v10 – Jesus is King over every power and authority. He is the ultimate authority, the final authority, the highest authority.

v11 – New covenant circumcision is the cutting off of the old nature by faith.

v13 – Though dead in sin, we are made alive by Jesus, and forgiven.

v14 – CANCELED the written code. Interesting.

v15 – The cross displayed worldly power and authority for the foolish mockery that it is. Jesus reigns.

v16 – Paul takes time to make corrections in every one of his letters. He is very, very certain of the grace of God, and will not tolerate one fraction of a hair of compromise into legalism.

Legalism is offensive to Christ.

The POWERS and AUTHORITIES of this world (knowledge of good and evil. our feeble attempts to make ourselves into gods. self-autonomy. etc.) have been triumphed over by Christ. DO NOT FLIRT WITH THEM.

vv20-23 – Worth memorizing.